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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
water_n	bread_n	lord_n	wine_n	3,679	5	7.3104	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A42386	A brief examination of the present Roman Catholick faith contained in Pope Pius his new creed, by the Scriptures, antient fathers and their own modern writers, in answer to a letter desiring satisfaction concerning the visibility of the protestant church and religion in all ages, especially before Luther's time.	Gardiner, Samuel, 1619 or 20-1686.	1689 (1689)	Wing G244; ESTC R29489	119,057	129

Cap 19. Passio Domini in qua tingimur Mystag 4. In Sacramentis non quid sint sed quid ostendant attenditur quoniam signa sunt rerum aliud existentia aliud significantia Aug. cont Max. l. 3. c. 22. Ne quis attendat in eis quod sunt c. de Doctr. Christ c. 7. Hom. 16. in Sacram. Euchar. Tom. 6. wherein neither we nor our Adversaries admit of any Transubstantiation Thus Tertullian in his Book of Baptism saith that thereby we are dyed in the passion or bloud of our Lord. In like manner Cyril of Hierusalem after he had instructed Christians not to look upon the Bread and Wine in the Sacrament as mere Bread and Wine whatever sense suggesteth but as the body and bloud of Christ affirmeth the same of the Water in Baptism that it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mere or bare Water and the same he saith of the Oil in Chrism though neither of them are substantially chang'd into the very bloud of Christ Many more instances might be added but these may suffice I will onely take notice of a Similitude used by St. Chrysostom in which Bellarmin triumphs 'T is this As saith he Wax set on fire loseth its substance being turn'd into fire so by consecration the substance of the bread is chang'd into the flesh of Christ To which and the like expressions quoted out of the Fathers In Epiphanium pag. 244. pag. 288. I shall answer in the words of Petavius the Jesuit There are many things saith he in the Holy Fathers especially in Chrysostom scatter'd here and there in their Homilies which if you would reduce to the rule of exact Truth they will seem altogether void of good sense Sixtus Senensis lib. 6. Biblioth Annotat 152. Another of their own Church ingenuously aknowledgeth that Preachers such as the Fathers were in their Homilies and popular Discourses often speak things by an Hyperbole being carried away affectuum impetu orationis cursu with the heat of their affections which often saith he befell Chrysostom Yea Rhetoricati sumus ali quid declamationibus dedimus Saint Hierom confesses of himself We have play'd the Rhetoricians in a Declamatory way To close this Similitudes are the weakest kind of Arguments Neither may our Adversaries in prudence urge this similitude of fired Wax too vehemently against us If so they must necessarily grant that not onely the substance of the Bread and Wine in the Sacrament ceaseth to be but the very outward accidents also For when Wax is fired not onely the substance but the very accidents are disserent from what they were before And so much at present for Transubstantiation I pass to the next Article Purgatory 3. Art. Concerning Purgatory The Antient Fathers for five hundred years after Christ did not hold the Romish Doctrine of Purgatory as an Article of Faith yea some of them expresly contradict it I will begin with the Greek Fathers Clemens Romanus and Ignatius in their genuine Writings take no notice at all of it Justin Martyr denies it We believe saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ☜ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every man after his departure hence goeth according to his works either into everlasting punishment or life And immediately addeth Men would avoid sin if they consider'd that they must go without Repentance into eternal punishment by fire But of enduring temporal punishment for sin by fire not a word is to be found in all his Writings Quest 75. Amongst the Questions and Answers which are printed with his Works it is thus resolved After the departure of Souls out of their Bodies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 presently they are by Angels carried to places fit for them the Souls of the just to Paradise of the unjust to Hell in which places they are kept until the Resurrection Here no notice is taken of Purgatory or any middle or third place out of which Souls may be deliver'd by Prayers Masses Indulgences c. It 's true this Writer is much younger than Justin Martyr but it maketh the more against our Adversaries for it sheweth that long after his death this Article of Roman Faith was not Catholick or universally received In Irenaeus as Erasmus also hath observ'd who was very well seen in his Writings there is no mention of Purgatory but in the close of his last Book there is somewhat contradicting it for without any distinction of Persons or sins mortal or venial he declares his opinion that the Souls of all Christ's Disciples go to one invisible place Origen Hom. 18. in Jeremiam pag. 163. edit Huet Dum hic sumus remedium non postea Vita Constant lib. 4.63 hades there remaining till the Resurrection as Tertullian Origen Lactanctius Ambrose and other of the Fathers held which is inconsistent with Purgatory as invocation of dead Saints also and contradicted by the Romanists Eusebius Caesariensis hath written several Volumes in all which as Scultetus hath noted there is not the least mention of Purgatory It 's true he relates how the people pray'd for the Soul of Constantine But Constantine as he assures us in the next Chapter went not to Purgatory but was taken up to his God and joined his divine part his Soul to God yea a little before his death he himself as Eusebius reports used these words Now I know my self to be happy to be now accounted worthy of eternal life Prayer then for the dead doth not necessarily infer Purgatory De Praep. Evang. lib. 11. c. 20. lib. 13. I grant he reporteth Plato's opinion concerning purgation of a middle sort of men by temporal punishments after death But adds that Plato through ignorance of the Scripture erred in many things I pass to Athanasius in all whose Writings tho many and large I can find no mention of this Article of Faith Purgatory and am the more confirm'd it cannot be found in regard Bellarmin quotes nothing out of him or Eusebius against us Gregory Nazianzen in his Oration in Caesarium Oratio 10. delivers himself thus I am mov'd by the sayings of the Wise that every Soul that is belov'd of God as the Souls sent by Romanists to Purgatory are acknowledg'd to be presently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the loosing from the body and departure hence that which darkned the mind being either purged or cast from it or done away in what sort I cannot well express whence it's evident he believed not they were purged by fire as Romanists peremptorily affirm beginneth sensibly to discern that good which remaineth for it to be filled with wonderful delight and to leap for joy But this wonderful delight and joy cannot consist with Purgatory torments or the fear of them Nazianzen then was no Papist in this point On those words Orat. de Paschate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ye shall carry out nothing until the morning c. He saith Beyond or after this night i. e. after death there

the Aquarii who would not use Wine but Water onely in the holy Eucharist Epist 63. Vinum quo Christi sanguis ostenditur argueth in this manner Where there is no Wine in the Cup the bloud of Christ cannot be express'd for we see the bloud to be shown ostendi in the Wine And in his Comment upon the Lords Prayer he applies those words Give us this day our daily bread to the sacramental bread The same Cyprian declares in his Sermon of the Lords Supper what manner of body is in the Sacrament of the Eucharist when he saith Veracissimum sanctissimum creat corpus suum sanctificat De coena Dom. Who continually even to this present day doth create sanctifie and bless his Body distributing the same to godly Receivers Now it 's undeniable that Christ's very own proper body is not continually created sanctified or blessed The words of Athanasius are very remarkable Our Lord distinguisheth the Spirit from the Flesh Ad Serapion De Spir. S. In cap. 6. Joann V. C●prian de coena Dom. August de verb●s Apost Serm. 2. Tom. 10. spiritualiter intelligenda sunt nisi manducaveritis carnem c. Aug. Tract 27. in Joan. ubi plura that we might learn that the words he spake John 6. were not carnal but spiritual For to how many men was his body enough to eat that it should become the food of the whole World But therefore he mentions his Ascension into Heaven that he might draw us off from a corporal sense and thenceforward should understand his Flesh he spake of as heavenly and spiritual Food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the words I speak to you are spirit and life as if he had said my Body which is shown and given for the World is given for food that it may be spiritually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communicated to every one Cyril of Hierusalem saith under the Type 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Bread Mystagog lib. 4. where he granteth that in John 6 c. Except ye eat is to be understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spiritually Christs Body is given thee and under the Type of Wine his Bloud Nazianzen termeth the Bread and Wine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antitypes of Christs Body and Bloud In like manner Dionysius Areopag and Basil in his Liturgy But I must not forget Gregory Nyssen As saith he In Laudem Gorgoniae Orat. in Baptis the Altar is by Nature a common Stone but being consecrated to God's service is made an Holy Table and as the Eucharistical Bread is at first common Bread but when the Mystery i.e. Mystical Prayer of consecration hath sanctify'd it is called and is the Body of Christ As the Priest to day a common man by benediction is made a Teacher of Piety and nothing changed in body hath his soul transform'd by invisible Grace so the Water in Baptism when it 's nothing else but water by the heavenly blessing of Grace reneweth a man. Where it 's evident Gregory Nyssen alloweth no other Transubstantiation in the Eucharist than in Baptism the Ordination of a Priest or the Consecration of an Altar Chrysostom in his Epistle to Caesarius which is to be seen in the Florentine Library * Which is published since this Author wrote See the Exposition of the Doctrin of the Ch. of E. in answer to the Bishop of Meaux in Append. It is quoted by Damascen contra Acephalos Etiamsi Natura panis permansit Hom. 11. in Math. V. Athanas ad Serap de SS Comment in 1 Cor. 10. V. Chrysost Hom. 46. in Joan. Sicut mortis similitudinem sumpsisti ità etiam similitudinem pretiosi sanguinis De Sacramentis lib 4. cap. 5. Haec oblatio est figura corporis sanguinis Domini Ibid. Fide tangitur Christus non corpore as Peter Martyr a Florentine witnesseth as also in the University-Library at Oxford writeth after this manner Before the bread be sanctify'd we call it Bread but the divine Grace sanctifying it we call it the Lords Body altho the nature of bread remain These words directly overthrow Transubstantiation In another place the same Father discourses after this manner If it be so dangerous to apply to private uses these hallowed Vessels in the which is not the very true body of Christ but onely the Mystery of his Body is contain'd c. much more our bodies to sin Adding That we ought to climb up into Heaven when we receive the Communion if we would have the fruition of Christ's Body yea rather above the Heavens for saith he in another place Wheresoever the carcass is there will the Eagles be gather'd together The Lord is the Carcass because of his death and this is a Table for mounting Eagles not for pratling Jays I shall now add the words of St. Ambrose who discoursing of our Saviour's celebrating the holy Sacrament with his Disciples breaking bread and giving it to them saying Take eat this is my body c. adds As ye have received the similitude of my death so drink also the similitude of my precious bloud This oblation is the figure of the Body and Bloud of the Lord. In another place Christ is touch'd by Faith not bodily Let us now hear Theodoret's testimony Our Saviour saith he In Lucam lib. 6. cap. 8. So Saint Jerom in Psal 50. Dei tui corpus sanguinem mente continge cordis manu suscipe in the institution of the Eucharist chang'd the names not natures of things and applied that to his body which belonged to the symbol or sign of it and to the sign what appertain'd to his body which he did that such as partake of the divine Mysteries should not be attent on the nature of those things they see but by the change of names should believe that mutation which is made by Grace For he that is Christ that called what is by nature a Body Wheat or Bread the same honoured the signs or symbols with the names of his Body and Bloud not changing their Nature Dial. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but adding Grace to Nature And when the Eutychian Heretick would hence draw an argument that as the signs of Christs Body and Bloud are one thing before Consecration another after it so our Lord's body after it's Union to his divine Person ceased to be in substance what it appeared and was chang'd into the divine Nature of the Godhead Theodoret replieth upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 You are taken in your own Net for the Mystical signs after Consecration recede not from their former nature but remain in their former substance form and appearance Mark. He saith not onely in their former form and appearance but in their substance also This is an irrefragable testimony against the Novel Doctrine of Transubstantiation I will add the words of Gelasius who was as some say Bishop of Rome but however one that liv'd towards the latter end of the fifth Century